Luke 12:1-12

In the meantime, when the people had been gathered together in their thousands, so that they trampled on each other, Jesus began to say first of all to his disciples, "Be on your guard against the leaven of the Pharisees, which is hypocrisy. There is nothing covered up which will not be unveiled, and there is nothing secret which shall not be known. All, therefore, that you have spoken in the dark shall be heard in the light; and what you have spoken into someone's ear in the inner room will be proclaimed on the housetops. I tell you, my friends, do not be afraid of those who kill the body and who after that are not able to do anything further. I will warn you whom you are to fear--fear him who after he has killed you has authority to cast you into hell. Yes, I tell you, fear him! Are not five sparrows sold for 1/2 pence ? And yet not one of them is forgotten before God. But as for you--even the hairs of your head are all numbered. Do not be afraid. You are of more value than many sparrows. I tell you, everyone who acknowledges me before men, him will the Son of Man acknowledge before the angels of God; but he who denies me before men will be denied before the angels of God. If anyone speaks a word against the Son of Man it will be forgiven him; but he who speaks irreverently of the Holy Spirit will not be forgiven. When they bring you before synagogues and rulers and those set in authority, do not worry how you will defend yourself or about what defence you will make, or about what you will say, for the Holy Spirit will teach you in that same hour what you ought to say."

When we read this passage we are reminded again of the Jewish definition of preaching--charaz (H2737), which means stringing pearls. This passage, too, is a collection of pearls strung together without the close connection which modern preaching demands. But in it there are certain dominant ideas.

(i) It tells us of the forbidden sin, which is hypocrisy. The word hypocrite began by meaning someone who answers; and hypocrisy originally meant answering. First the words were used of the ordinary flow of question and answer in any talk or in any dialogue; then they began to be connected with question and answer in a play. From that they went on to be connected with acting apart. The hypocrite is never genuine; he is always play-acting. The basis of hypocrisy is insincerity. God would rather have a blunt, honest sinner, than someone who puts on an act of goodness.

(ii) It tells of the correct attitude to life, which is an attitude of fearlessness. There are two reasons for fearlessness.

(a) Man's power over man is strictly limited to this life. A man can destroy another man's life but not his soul. In the 1914-18 war Punch had a famous cartoon in which it showed the German Emperor saying to King Albert of Belgium, "So now you have lost everything"; and back came Albert's answer, "But not my soul!" On the other hand, God's power is such that it can blot out a man's very soul. It is, therefore, only reasonable to fear God rather than to fear men. It was said of John Knox, as his body was being lowered into the grave, "Here lies one who feared God so much that he never feared the face of man."

(b) God's care is the most detailed of all. To God we are never lost in the crowd. Matthew says, "Are not two sparrows sold for 1/4 pence ?" (Matthew 10:29.) Here Luke says, "Are not five sparrows sold for 1/2 pence ?" If you were prepared to spend 1/2 pence you got not four, but five sparrows. One was flung into the bargain as having no value at all. Not even the sparrow on which men set not a 1/4 pence value is forgotten before God. The very hairs of our head are numbered. It has been computed that a blonde person has about 145,000 hairs; a dark-haired person, 120,000; and a person with red hair, 90,000! The Jews were so impressed with the individual care of God that they said that every blade of grass had its guardian angel. None of us needs to fear for each can say, "God cares for me."

(iii) It tells us of the unforgivable sin, which is the sin against the Holy Spirit. Both Matthew and Mark record that Jesus spoke about this sin immediately after the scribes and Pharisees had attributed his cures to the prince of devils instead of to God (Matthew 12:31-32; Mark 3:28-29). These men could look at the very grace and power of God and call it the work of the devil. To understand this we must remember that Jesus was talking about the Holy Spirit as the Jews understood that conception, not in the full Christian sense, about which his audience at that time obviously knew nothing.

To a Jew, God's Spirit had two great functions. Through the Spirit he told his truth to men, and it was by the action of the Spirit in a man's mind and heart that he could recognize and grasp God's truth. Now, if a man for long enough refuses to use a faculty he will lose it. If we refuse to use any part of the body long enough it atrophies. Darwin tells how when he was a young man he loved poetry and music; but he so devoted himself to biology that he completely neglected them. The consequence was that in later life poetry meant nothing to him and music was only a noise, and he said that if he had his life to live over again he would see to it that he would read poetry and listen to music so that he would not lose the faculty of enjoying them.

Just so we can lose the faculty of recognizing God. By repeatedly refusing God's word, by repeatedly taking our own way, by repeatedly shutting our eyes to God and closing our ears to him, we can come to a stage when we do not recognize him when we see him, when to us evil becomes good and good becomes evil. That is what happened to the scribes and Pharisees. They had so blinded and deafened themselves to God that when he came they called him the devil.

Why is that the unforgivable sin? Because in such a state repentance is impossible. If a man does not even realize that he is sinning, if goodness no longer makes any appeal to him, he cannot repent. God has not shut him out; by his repeated refusals he has shut himself out. That means that the one man who can never have committed the unforgivable sin is the man who fears that he has, for once a man has committed it, he is so dead to God that he is conscious of no sin at all.

(iv) It tells us of the rewarded loyalty. The reward of loyalty is no material thing. It is that in heaven Jesus will say of us, "This was my man. Well done!"

(v) It tells us of the help of the Holy Spirit. In the fourth Gospel the favourite title of the Holy Spirit is the Paraclete. Parakletos (G3875) means someone who stands by to help. It can be used of a witness, or an advocate to plead our cause. In the day of trouble there need be no fear, for no less a person than the Holy Spirit of God stands by to help.

THE PLACE OF MATERIAL POSSESSIONS IN LIFE (Luke 12:13-34)